foorth their young ones doe only nourish them and prouide meate for them but a Father ought to be a father as a man and as a Christian man and as a true seruant of God who educateth traineth vp his chyldren as the chyldren of God and heyres of the kingdome of heauen not that they should be the bond-slaues of sathan and inhabitants of hell Let Maisters of families who haue seruants and other houshold be miâ—dfull of the commination of S. Paule who saith If any prouide not for his owne and especially for them of his houshold he hath denied the fayth that is the faithfulnes that he oweth and to which he is bound and is worse then an infidell Let them remember that these are as Lambes of their shâ—epefold and that they are the Sheepheards that should care and vvatch ouer them and let them thinke that the time will come vvhen as GOD will exact an account for them saying Where is the flocke that was giuen thee the sheepe glorious and noble Worthelie he calleth them glorious and noble for great is the price by which they are redeemed Noble and glorious is the most sacred humanity of Christ by which they are enobled Therefore there is not any seruant albeit abiect and base who is not free and noble in regard of the blood humanity of Christ. Therfore let a gooâ— Christian striue and endeuour that those that be in his house may be free from all enormous vices as are quarrels and strifes vnlawfull gaming false and vaine oathes blasphemies fornications c. And furthermore that they haue knowledge and skill in matters of Christianity and that they obserue the orders and constitutions of the Church and that especially vpon the Lords day they be at Church to heare Sermons and Diuine seruice and that they be not contumacious and peruerse inthwarting the good and orderly proceedings of the Church as the Puritans and Precisians of this time are who by their ignorant zeale peeuish singularity disturbe the quiet and peace of the Church The first admonition in what esteeme and price vertues are to be had that this rule may be better vnderstoode CHAP. XVIII AS in the beginning of this rule we set downe certayne preambles agreeable and conuenient for this purpose so now the rule being perfected and absolute for the better vnderstanding of it I take it to be worth the labour if I shall add certaine admonitions For seeing that we haue spoken discoursed of many kinds of vertues it is behoofefull that we teach which is worthier and which lesse worthy that we may estimate matters according to their dignity and assigne a proper place to euery one For he that selleth precious pearles rich Iems ought very well to know them that he be not deceaued in the price and the ouer-seer and gouernour of any Princes house ought to know the deserts of euery one in the house that he may dispose of euery one according to his dignity for otherwise he should commit many errors and offer much inequalitie so a man that dealeth with the worth value of these Iems that is of vertues and he that as a good ouer-seer and gouernour of an house is bound to render and tender to euery one of these vertues the due honour he must most exactly know the price and dignity of them that comparing them betweene themselues he may see which is to be preferred before another least he as it is wont to be sayd be penny wise and pound foolish least he I say gather ashes and cast away flower vvhich many doe Therfore we must know that all the vertues vvhich hetherto we haue spoken of may be reduced into a two-fold order for some of them be spirituall inuisible and internall and some corporall visible and externall In the first order are theologicall vetues with all other which are referred vnto God but especially Charity which among all other vertues possesseth the first and chiefe place as the Queene of all other To this are many other noble vertues ioyned and which are nearest vnto Charity in dignity as are humility chastity mercy patience discretion deuotion poorenes of spirit contempt of the world denying of our owne will the loue of the Crosse and of austerity and very many moe of this kind which by taking largely the signification of this vvord we call vertues They are called spirituall and internall vertues because principally they reside and haue their being in the soule although also they passe into externall works as we see in Charity and deuotion vvhich albeit they are altogether internall yet they produce their external acts to the honour and glory of God Other vertues are more externall and visible as are fasting discipline silence solitarines reading singing preaching a Christian and a religious life For albeit these vertues also reside and haue their being in the soule yet their proper acts are more outward then the former which are often hid and inuisible as are to beleeue to loue to hope to contemplate to be humbled to be inwardly contrite for sinnes to iudge discreetly and so in others Among all these vertues there is no doubt but that the former are farre more excellent and more necessary then the latter For the Lord sayth vnto the vvoman of Samaria Woman beleeue me the houre commeth and now is when the true worshippers shall worship the father in spirit and in the truth for such the father also requireth to worship him God is a spirit and they that worship him must worship him in spirit and in the truth The same words fall also into our common speach children in Schooles are wont to learne those verses If God be a spirit as verses record In spirit and truth thy worship afford Wherfore also the Prophet Dauid describing the beauty of the Church and of a soule that is in the fauour of God he saith The Kings daughter is all glorious within her clothing is of wrought gold The same thing the Apostle insinuateth when he sayth to his Disciple Timothy Exercise thy selfe vnto godlines for bodily exercise profiteth little but godlines is profitable vnto all things hauing promises of the life that is now and of that which is to come In which place he vnderstandeth by godlines the worship of God and mercy toward our neighbonr and by bodily exercise abstinence and other corporall austerenes as learned expositers auerre expounding this place This also the Heathen Philosophers vnderstood For Aristotle who albeit he writ very little concerning God yet sayth If humane affaires be regarded of God as we may very probably gather that they are it is very likely that he ioyeth in the best things and in those that are the likest vnto him but those are the mind and spirit of man Therfore they that haue their spirits beautified and adorned vvith the knowledge of the truth and reformed affections are most acceptable vnto God The
glory Doe not therfore run ouer these things carelesly slightly sleepingly as without aduisement thou doost read ouer many other things oftentimes passing ouer many leaues desirous to see an end before thou hast wel examined the beginning but I would that thou sitte as a Iudge in the iudgement seate of thine hart that thou heare all these words with silence quie tnes of mind These things are not to be posted ouer hastily but to be looked to heedfully discreetly because in thē are handled the whole regiment of thy life and what soeuer thereupon dooth depend Consider howe thou wouldest that all the businesses of thys worlde should bee ordered and appointed for in determining these things one mans opinion cannot suffice thee but haue an eye that they be seene to examined scanned of sundry Doctors Aduocates and Iudges least happily thou offend in them Wherefore seeing that in this case we doe not speak of earth but of heauen not of thine but of thy selfe haue an earnest care that this thing bee not considered of slothfully and negligently but with the greatest attention If thou hast erred hetherto now at the length cast with thy selfe that thou art regenerated and borne againe and beginne to enter into iudgement with thy selfe and cut off the thred of thine errors and begin by another way to vntwist this webbe O who will nowe so blesse my labours that thou maist now credite mee and harken vnto me with attentiue eares and that like a good Iudge thou mayst pronounce thy sentence and iudgement according to those things which are spoken and approued vnto thee for this thy resolution should be truelie blessed and thy labour exceeding profitable I know assuredly that I request too much and that a wryting cannot be found so effectuall and preuailing that may effect and performe this request therefore in the beginning of this my worke of what esteeme or value soeuer it bee I intreat this one thing that he who is the power and wisedom of his Father who hath the key of Dauid that he may shutte and open heauen to whom he will would be heere present and so temper these my writings that they may yeeld a perswasiue spirit lyfe to those who shall reade them But if I shall gette no fruite of thys my labour yet this shall be a recompence sufficient for mee that I haue satisfied mine owne desire delight and that once I haue filled glutted my selfe in praysing commending a thing greater then all praise as Vertue is especially seeing that of a long time I haue longed and wished to apply my minde to this studie This also I haue obserued throughout all this worke which also I haue doone in all the rest of my labours that I might fitte and apply my selfe to all sorts and estates of men spirituall and not spirituall Clergie and Laitie that as the cause and necessitie is common so also this Treatise might bee as common For the good reading this shall be confirmed in the loue of Vertue being deeplie grafted into it they shall take deepe roote in it they that be not good perhaps shall vnderstand by this what they haue lost and forgon With thys our labour good Parents may instruct and teach theyr chyldren when they are but young that they may be accustomed from theyr infancie to haue Vertue in honor reuerence and to bee studious of it seeing it is the greatest ioy that a Father hath to see his sonne whom he loueth to bee a louer of Vertue honest in very deede and beautified adorned with all kinde of Vertue This doctrine moreouer will be especially profitable to thē whose dutie it is in the Church to teach the people and to perswade them to embrace Vertue for heere are deliuered in order the chiefest instructions titles and reasons which make vs debtors vnto Vertue to the which also as to common places euery thing may bee reduced which is written of this matter And seeing that heere are handled those graces and blessings which are promised in this world to Vertue which are displaied and vnfolded in her twelue notable and famous preheminences and prerogatiues and seeing that it is true that we haue all these good things and blessings by Christ it consequently followeth that this doctrine shal bring much light to the vnderstanding of the holy Scriptures especially to those places which intreate of the misterie of Christ and the inestimable benefite of our Redemption of the which amongst others the Prophet Esay Salomon in his Canticles and such others doe write more of purpose THE ARGVMENT OF THE FIRST BOOKE THIS first Booke Christian Reader dooth containe a large exhortation to Vertue which is the watchman and keeper of the commandements of GOD in which consisteth true Vertue This Booke is deuided into three principall parts In the first part Vertue is perswaded to be embraced of vs with those reasons and common arguments which are wont chiefely to bee alledged of the holie and auncient Fathers as are those bonds by the which we are bound to our Lord GOD as well by that which hee is in himselfe as by that which he is for vs by reason of his inestimable benefits and also by the necessitie of Vertue herselfe which is prooued and layd open vnto vs by the foure last things which are Death Iudgement Heauenly-glory and Hell And these are handled in the first part In the second part the same thing is conuinced and prooued manifestly by other newe reasons as are the commodities and profits of grace which are promised in this life to the students louers of Vertue Heere the twelue particuler prerogatiues and priuiledges are rehearsed by which Vertue is famous renowned and they are handled and discoursed of seuerally and by themselues Which prerogatiues although many times they are touched of the Saints and holy Writers shewing the light the peace the true libertie and ioy of a quiet conscience and the consolations and comforts of the holy Ghost which things the righteous enioy and all those excellent benefits which are circumscribed within Vertues circumference yet neuer any man was seene or read of me who handled this matter so copiously and in that order as wee doe Therefore it hath not beene vnto mee a little trouble or a small labor to bring together into one head all these things out of diuers places of Scripture to call thē by their propper names to reduce them into order to declare and display them and to approue euery one of them seuerally by diuers testimonies of the Scriptures and of the Fathers This diligence was very necessarily bestowed that they who are not mooued to loue Vertue for the hope of the good to come because it seemes to be farre off frō them at the least that they might bee moued with the profite of that inestimable good which Vertue affoordeth in this world But because it suffiseth not to produce all the reasons which proue
and placeth his seate and mansion in it Wherefore if thou comparest all the riches and honours of this world and all naturall graces with the beauty and riches of a iustified soule all will seeme most obscure and most vild in comparison of it For as great difference as there is betweene heauen and earth betweene a spirit and a body betweene eternity and momentary time so great difference also is there found betweene the life of grace and the life of nature betweene the beauty of the soule and the body betweene the inward riches and the outward betweene the spirituall strength and the naturall For all these are circumscribed within certaine limits they are temporall and appeare onelie beautifull to the corporall eyes to which a generall comming of God is sufficient but to the other a speciall perticuler and supernaturall comming is required Neither can they be called temporall when they bring vs to eternity neyther can they be called altogether finite because they bring the infinite God to vs in whose eyes they are so precious and of such valour that by theyr beauty they prouoke God to loue vs. Furthermore when as God could haue wrought all these things by his helpe and will he would not doe it but it pleased him to adorne the soule with infused vertues and with the gifts of his holy Spirit with which not onely the very Essence of the soule but also all her powers are clothed and adorned with these diuine habites To all these diuine benefits the eternall and infinite goodnes of God doth ioyne another that is the presence and ayde of the holy Ghost and so of all the most sacred Trinity which doth turne into a iustified soule and doth come that he may dwell in her that he may teach her how to vse rightly so great riches as a good father who not content to haue giuen riches to his sonne but doth giue him also a Tutor who well knoweth how to dispose bestow them Insomuch that euen as Vipers Dragons and Serpents doe dwel in the soule of a sinner which are a multitude of ill malignant spirits who chose their habitation and abiding in such a soule as our Sauior saith in Mathew so on the cōtrary part the holy Spirit with the whole blessed Trinity doth enter into a iustified soule casting out al monsters and infernall beasts doth consecrate it for a Temple vnto himselfe and doth place his seate there as the Lord expresly testifieth in the Gospel saying If any man loueth me he will keepe my sayings my Father will loue him and we will come vnto him and will dwell with him By the vertue of these words all the Doctors as wel Ecclesiasticall as Schoolemen confesse that the holy Ghost himselfe by a certaine speciall peculier meanes doth dwel in a iustified soule distinguishing betweene the holy Ghost his gifts saying moreouer not only these gifts to be giuen of the holy ghost but also the holy Ghost to giue himselfe who entring into this soule doth make it his Temple habitation placing his seate in it Therfore he doth purge and sanctifie it doth adorne it with his gifts that it may be an In worthy of such a guest These benefits afore-sayd doe not suffice vnlesse that admirable one come to which is that all the iustified are made the liuely members of our Sauiour which before were dead members for they did not receaue and take their influences from the head Christ. Hence others and those very great prerogatiues and dignities doe proceede for hence it is that the sonne of God loueth them as his owne members and hath no lesser care of them then of himselfe he is no lesse carefull for them then for his owne members without intermission hee poureth his vertue and grace vpon them as the head vpon his members to be briefe the eternall Father doth behold them with fauourable eyes no otherwise then the liuely members of his onely begotten Sonne vnited and incorporated with him by the participation of his spirit Of the same dignity it proceedeth that when those that are iustified doe aske for fauour and grace of God they aske it with great confidence for they know that they doe aske it not onely for themselues but also for the sonne of God himselfe who is honoured in them and with them For seeing that it may not be denied but that which the members doe the head also doth the same it followeth that seeing Christ is their head when they aske any thing for themselues they aske it also for him For if it be true that they as sayth the Apostle who offend against the members of Christ doe offend against Christ himselfe and if Christ doth say that he suffereth persecution when his members doe suffer persecution as he sayde to his Apostle persecuting his Church why doest thou meruaile my brother if I say that when the members are honoured that then Christ himselfe is also honoured Which seeing that it is so how great confidence will a righteous man haue in his prayer when he considereth that desiring fauour and grace for himselfe after a certaine manner he also desireth the same of the eternall Father for his best beloued sonne Is it not true that when fauour is done to any man for the loue of an other that it is done principally for him for whose loue it is done For wee beleeue that he that showeth mercy to a poore man for Gods sake that he not onely doth shew it to the poore man but also to God himselfe Neyther heere yet is an end of the heauenly benefits for to all these benefits afore-sayd this as last is ioyned to which all the other are appoynted and ordayned that is the right and possession of eternall life which is giuen to the iustified For as that our infinite and vnmeasurable Lord in whom together shineth all iustice and mercy adiudgeth to euerlasting payne those that doe not repent so hee taketh to eternall life all those that truly repent And when as he could haue pardoned man of all his sinnes and receaued him into his friendship and fauor with communion and participation of his glory yet he would not doe it but those to whom for his mercies sake he remitteth sinnes he also iustifieth whom he iustifieth those he maketh his sonnes whom he maketh his sonnes those also he maketh heires and pertakers of his celestiall inheritance together with his onely begotten sonne Hence ariseth that liuely hope which maketh the iustified merry and glad in all tribulation by reason of the pledge and earnest of this infinite treasure For although they see themselues brought into straights to be afflicted with infirmities to be oppressed with the miseries of this life yet they know that the afflictions of this present time are not worthy of the glory which shall be shewed vnto them And also they know that this light affliction which is but
thy glory and of thy greatnesse euery day Vpon which wordes Saint Augustine dooth thus comment What is this euery day Without intermission in prosperitie because thou doost comfort mee in aduersity because thou doost correct mee Before I was because thou madest mee when I was because thou gauest mee health when I dyd offend because thou pardonest me when I was conuerted because thou helpest me when I perseuered because thou crownest me So fully let my mouth be filled with thy praise that I may sing of thy glory euery day and all the day long If the sonne of God himselfe dyd gyue thankes to hys Father for a fewe Barley loafes as it is in the Gospell what great thanks ought we to giue for thys great benefit that wee are so sanctified by his holy Spirit that we are made his Temple and the dwelling and seate of the most sacred Trinitie If wee are bound to giue thanks for our nourishment whereby our Being is vpholden how great thanks are wee bound to giue him for this our well Being For we doe not prayse a horse because he is a horse but because he is a good horse nor wine because it is wine but because it is good wine nor a man because hee is a man but because he is a good man If therefore so many wayes we be bound to him who hath created vs how much more are wee bounde to him that hath made vs good If wee owe so much vnto him for the gyfts of our bodies how much more doe wee owe for the gyfts of our mindes if so much for the gyfts of nature how much more for the gyfts of grace To conclude if so great things be due vnto him because he hath made vs the sonnes of Adam how much more that he hath made vs of the vnhappy sonnes of Adam the sonnes of God For much better is the day in which wee are borne to eternitie as sayth Eusebius Emissenus then in which we are borne to the dangers of thys world Behold brother another chayne and linck which with the former benefits may binde tye thy hart to desire vertue to serue the Lord thy God THE SIXT TITLE That the inestimable benefit of the diuine Predestination doth binde vs vnto Vertue CHAP. VI. AMongst all the benefits before remembred that also of Election is numbred which pertaineth onely to them whom GOD from euerlasting hath elected to eternall life for the which benefite the Apostle as well for himselfe as for all the Elect doth giue thankes to him in these words Blessed be GOD euen the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessing in heauenly things in Christ as hee hath chosen vs in him before the foundation of the world that wee should be holy and without blame before him in loue who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will The same benefit the kinglie Prophet commendeth when he sayth Blessed is he whō thou chusest and causest to come to thee he shal dwell in thy courts Therefore woorthily thys benefit may be called a benefit of benefits and a grace of graces A grace of graces because it is gyuen before all desert of the onely infinit goodnes and liberalitie of God who dooing iniurie to none yea giuing a sufficient helpe to euery one to saluation but to some hee extendeth more largely and bountifully the greatnes of his mercy as an absolute and bountifull Lord of his riches It is also a benefit of benefits not onely because it is greater then the rest but because it is also the cause and foundation of all the rest For vvhen as man is elected vnto glory by the meanes of thys benefit by by the Lord doth bestow vpon him all other benefits which are required to the attaynement of thys glory as hee testifieth by his Prophet saying I haue loued thee with an euerlasting loue therfore with mercy I haue drawen thee Thou oughtest not to be ignorant that I haue called thee to my glory that by it thou maiest obtaine my glory The Apostle more plainly doth tell this when he sayth For those which he knewe before hee also predestinate to be made like to the image of his sonne that hee might be the first borne among many brethren Moreouer whom hee predestinate them also he called and whom he called them also hee iustified and whom he iustified them also hee glorified The reason of this is that the Lord disposing of all things sweetly and orderly after that hee hath vouchsafed to elect any man to his glory for that fauour he bestoweth many other vpon him for he giueth all things which pertaine to the obtaining of thāt first fauour For euen as a father who bringeth vp his sōnne that hee may bee a Minister of Gods holy word or a Doctour of hys Church doth accustome him from his young yeeres to ecclesiasticall matters and causeth him to apply his studie directeth the whole course of his life to the proposed end so our heauenly Father after that he hath elected any man to the participation of his glory hee directeth him by his fatherly care to the way of righteousnes which leadeth to that glory and hee fatherly leadeth him in it vntill he come to his wished end For this so auncient and so excellent a benefit they ought to gyue thanks to this Lord who feele in themselues some euidence of this benefite For let vs grant that thys secret is hid from mans eyes yet seeing that certaine marks and tokens of iustification are alwaies knowne certaine signes also of the diuine predestination and election may be had For as amongst the signes of iustification the amendment of life is not the least so amongst the signes of election this is the greatest a perseuerance continuing in a good life Because he that hath lyued many yeeres in the feare of the Lord and with all care and diligence escheweth sinne he may godly and religiously perswade himselfe that as the Apostle sayth the Lord will strengthen him euen to the end that hee may be blamelesse in the day of our Lorde Iesu◠Christ and that as he hath begunne so hee shall make an end Surely it is true that no man ought to be carelesse of his estate and that no man ought to be secure of his perseuerance seeing that the most wise Salomon after that he had liued many yeres godly and religiously in the end of his life failed and playd the back-slider and fell very filthily But thys is but a particuler exception from that generall vse and custome which we brought out of Paule and which Salomon himselfe teacheth in his Prouerbs saying It is a prouerbe teach a child in the trade of his way and when he is old he shall not depart from it So that if hee be a dilligent follower of vertue in his youth he
a day And an other who gaue a wish to King Ezechias whether he would that the shadow of the Sunne should goe forwards ten degrees or returne backe so many This is that that after a singuler manner illustrateth the glory of the Lord when we see his seruants so powerfull For if that proude King of the Assirians glorified in that that Kings as himselfe serued him how much more shall the Lord our God glory that after a certaine manner all they are Gods that serue him after they haue participated of his power ¶ Of the vaine hope of the wicked THis then is the treasury of Hope which the righteous possesse in this life and to which there is no accesse for the wicked For although they also haue hope yet they haue not a liuelie but a dead hope For sinne taketh away the life and therefore theyr hope worketh not in them those effects which before we haue remembred For as there is nothing to be found which more reuiueth hope then a good conscience so the chiefest cause which maketh it to faile and killeth this hope is an euill conscience For that alwayes flyeth and feareth the light and maketh a man faint-harted and of feeble courage for he is not ignorant that the gate of the diuine fauour grace is shut against him Hence it is that as a shadow doth alwayes follow the body so feare and desperation in all places and at all times doe wayte vpon an ill conscience It appeareth then that such is the trust and hope of the wicked as their felicity and happines is for as their felicity is in the goods of this world so in them is their hope and trust seeing that they glory in them and in the time of tribulation runne vnto them as to a Sanctuary or a place of refuge Of this hope it is written in the booke of Wisedom The hope of the vngodly is like a dry thistle flowre that is blowne away with the wind like a thinne scum that is scattered abroade with the storme and like as the smoake which is dispersed heere and there with the wind By which we may see how vaine the hope of the vngodly is Neyther onely is this hope vaine but it is very hurtfull deceitfull and dangerous as the Lord God admonisheth by the mouth of the Prophet Alas for those disobedient children that is who haue forsaken their father sayth the Lord that they will take counsaile and not of me that they will take a secret aduice and not out of my spirit and therefore adde they sinne vnto sinne Euen they that walke to goe downe into Egipt and haue asked no question at my mouth but seeke strength in the might of Pharao and trust in the shadow of Egipt Therefore shall the strength of Pharao be your confusion and the trust in the shadow of Egipt your shame They were ashamed of the people that could doe them no good and that might not helpe them nor shew them any profit but were their confusion and rebuke All these be the words of Esay Neyther content with these he proceedeth in the next Chapter Woe vnto them that goe downe into Egipt for helpe and trust in Horses and put their confidence in Charrets because they be many and in Horse-men because they be lusty and strong but they regard not the holy one of Israell and they aske no question at the Lord. And he neuerthelesse is wise and will plague the wicked and goeth not from his word he will arise against the houshold of the froward and against the help of euill doers Now the Egiptians are men and not God and theyr Horses flesh and not spirit and as soone as the Lord stretcheth out his hand then shall the helper fall and he that should haue beene helped and they shall altogether be destroyed Thou seeft heere my brother clearer then the noone light the difference betweene the hope of the righteous and of the wicked For the hope of the wicked is flesh but the hope of the righteous is spirit The one is no other thing then that man is the other is that which God is so that there is as great difference betweene the hope of the good and of the wicked as is betweene God and man Therfore worthily doth the Prophet goe about to feare vs from the one and inuite vs to the other saying O put not your trust in Princes nor in any child of man for there is no help in them For when the breath of man goeth forth he shall turne againe to his earth and then all his thoughts perrish Blessed is he that hath the God of Iacob for his helpe and whose hope is in the Lord his God which made heauen and earth the Sea and all that therein is Behold heere also a difference betweene both hopes The same difference the same Prophet declareth also in another Psalme saying Some put their trust in Charrets and some in Horses but we will remember the name of the Lord our God They are brought downe and fallen but we are risen stand vpright Thou seest heere how well the fruites agree to the roote foundation or tree of hope for the fruite of the one is a downfall but of the other exaltation and victory Wherefore very fitly they that trust in the vanities of this world may be compared to that man in the Gospell Who built his house vpon the sand and the rayue descended and the floods came and the winds blew and beare vpon that house and it fell and great was the fall of it But they that trust in the Lord may be likened vnto him that built his house vpon a rocke which stood safe strong and firme against all the tempests and stormes of thys life The same thing no lesse elegantly the Prophet Ieremy doth teach by an excellent comparison Cursed be the man saith hee that putteth his trust in man and that taketh flesh for his arme and he whose hart departeth from the Lord. Hee shall be like the Heath that groweth in the wildernesse as for the good thing that is for to come hee shall not see it but dwell in a dry place of the wildernesse in a salt and vnoccupied Land But of the righteous he speaketh on a contrary manner O blessed is the man sayth he that putteth his trust in the Lord and whose hope is in the Lord himselfe For he shall be as a tree that is planted by the waters side which spreadeth out the roote vnto moistnesse whom the heate cannot harme when it commeth but his lease shall be greene and though there growe but little fruite because of drouth yet is hee not carefull neither euer leaueth of to bring forth fruite Hetherto be the words of Ieremie Tell me now I pray thee what other thing can bee desired if so be that men haue but a little spark of reason to know the difference which is betweene the hope of the
vnto thee as a young Swallow doth vnto her Dam. So this holy man spake although he was a most mighty King Also his Father Dauid beeing much greater then bee neuerthelesse in all his neede he ranne to this sanctuarie with the same spirit and same intent saith I cryed vnto the Lorde with my voyce with my voyce I prayed vnto the Lord I poured out my meditation before him declared mine affliction in his presence That is when I cast mine eyes about looking heere and there I see all passages stopt and the gates of hope shutte against mee therefore when as mans helpe doth faile me by prayer I desire heauenlie ayde which God hath left vnto me as the onely refuge stay in all my troubles and dangers Perhaps thou wilt aske me whether this remedy be safe and vniuersall for all the necessities of our life Vnto this seeing that it dependeth of the Diuine will onelie none els can answer but those whom God in this matter hath chosen to be his Secretaries as are the Apostles Prophets amongst whom one saith There is no other Nation so great vnto whom the Gods come so neere vnto them as the Lord our God is neere vnto vs in all that wee call vnto him for These be the wordes of God himselfe although they be vttered by the mouth of a man which ought to haue greater credite with vs and to make vs in this matter more secure then all the testimonies of the world that is when wee pray although we see no body who answereth vs yet we speak not to the walls neither doe we scatter our words in the winde but God himselfe is present who heareth and helpeth vs praying pittying our neede and preparing remedie for vs if so that remedy be conâ—enient and necessary What therefore can be a greater comfort to one praying then to haue an earnest and a pledge so certaine of the Diuine assistance But if this be sufficient to comfort and to confirme vs in prayer how much more shall those things confirme vs which Christ himselfe speaketh and that pledge which wee haue of our labour as hee himselfe saith in the Gospell Aske and it shall be giuen you seeke and yee shall finde knocke and it shall be opened vnto you What pawne can we haue more precious or more certaine then this Who can call these wordes into doubt or question who by this comfort will not be refreshed and encouraged in all his prayers vvhom will not this royall charter content satisfie This is one of the greatest and chiefest priuiledges which attend vpon the louers of vertue in thys that is to knowe that these great and assured promises are especially made for them For it is one of the excellentest graces that our Lord bestoweth vpon them for the paiment of their obedience that he alwaies is present with them praying and that hee heareth all their prayers Dauid assureth this vnto vs when hee saith The eyes of the Lorde are vpon the righteous and his eares are open vnto theyr cry And the Lord promiseth the same thing by Esay Then shalt thou call sayth he and the Lord shall aunswer thou shalt cry and hee shall say Heere I am Not onely when they cry but before they shall cry the holy Prophet promiseth that the Lord shall heare them Thys promise moreouer hath great force to obtaine other promises as Christ himselfe sayth in Iohn If ye abide in me and my words abide in you aske what ye will and it shall be doone vnto you But because the greatnes of this promise did seeme to exceede all humane credit he repeateth the same thing the second time and that with greater asseueration saying Verily verily I say vnto you whatsoeuer ye shall ask â— the Father in my Name hee will giue it you What greater grace or fauour can bee showed What greater riches giuen or what greater domination Aske what you wil saith he and it shall be giuen vnto you O word worthy of such a promiser who could promise this that is not God What power could extend it selfe to things so hard and magnificent but the power of God alone This after some manner maketh man the Lorde of all thys deliuereth vnto him the key of the Diuine treasuries All other gifts and Diuine graces haue theâ— lymits in which they are circumscribed But thys amongst the rest as a royall gift of the infinite Lord hath the nature of his infinitenes that it is neyther determined with these or those limits but it is said all whatsoeuer ye wil so that it be conducent to your saluation And if men were iust prisers and esteemers of things how greatly were they to esteeme this promise Of what great woorth would a man make it if he had found this fauour with some King who would giue vnto him whatsoeuer he should aske If an earthly King would be in such price with thee shall not this heauenly King be in greater But if thou shalt esteeme these to bee naked words and that the effect and fruite dooth not follow the promise looke into the liues of the Saints and consider what they haue done onely by prayer How great things did Moses in Egipt and in all that iourney through the wildernes onelie by prayer What great things did Elias and Elizeus effect bring to passe onely by prayer What great miracles did the Apostles by prayer onely With this Armour did the Saints fight with this they haue ouerthrowne the power of deuils by thys they haue triumphed ouer the world by this they haue exceeded nature by this they haue mittigated quenched the heat of fire to conclude by this they haue pacified the wrath of the Lord and haue obtayned whatsoeuer they would This therefore is the rewarde promised to the obedience of the righteous that seeing they are so faithfull obedient to the voyce of the Lord he semblably dealeth with them because they answere vnto his voyce when hee calleth and cryeth vnto theÌ„ it is meete that he should remunerate them after the same manner Hence it is that Salomon saith That an obedient man doth speake of victory for it is meete that God should doe the will of man when man doth the will of God Hetherto of the prayer of the righteous But contrarily speaketh the Lord of the prayer of the wicked When you shal stretch out your hands I will hide mine eyes from you and though you make many prayers I will not heare And by Ieremie the Lorde dooth threaten them saying And in the time of theyr trouble they vvill say Arise and helpe vs. But where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble In the booke of Iob also it is written For what hope hath the hypocrite wheÌ„ he hath heaped vp riches if God take away his soule Will God heare his cry
tast that which being tasted bringeth death Hence it is that those beasts in Ezechiell which are the figures of holy men were full of eyes round about that thereby might be signified howe necessary these spirituall eyes are for the seruants of GOD that they may defend themselues from vices Therefore of this remedy we will in this tractate especially entreate to which we will also adioyne all others which seeme to bring any profit as shall be more plainly seene in the discourse following Of the remedies against Pryde CHAP. IIII. WE handling in thys former part sinnes the remedies of them will take our beginning from those seauen which are called capitall as it were the heads and fountaines of all other For euen as the rootes of trees beeing cut vp the boughes branches which receiue life from the rootes doe foorth-with wither and perish so those seauen generall vniuersall rootes of all other vices beeing hewen in sunder and vtterly eradicated suddenly also the vices will dye which are deriued from them For this cause Cassianus with great diligence writ eyght bookes against these vices in which kinde of studie many other learned and graue men haue imitated him 〈◊〉 they did see that these enemies being ouerthrowne others could not lift vp their heads The reason of this is because all sinnes doe originally flow from selfe-loue because euery one of them is committed through the loue desire of some particuler good to desire which this selfe-loue pricketh vs forwards From this loue those three branches do spring of which S. Iohn speaketh in his Canonicall Epistle which are The lust of the flesh the lust of the eyes and the pride of life Which that I may expresse them by more known names are the loue of carnall delights pleasures and the loue of riches and honours These three loues are deriued from that first For from the loue of pleasure three sins are engendered Luxurie Gluttony Idlenes From the loue of riches Couâ—tousnes ariseth and from the loue of honour Pride The other two Wrath and Enuye serue each one of these peruerse corrupt loues For Wrath proceedeth thence that a man cannot obtaine that he desireth and Enuye thence that any one is preferred before vs or that any one hath obtayned that we desired Seeing therefore that these three are as the vniuersall rootes of all euils from which all these seauen sinnes proceede these seauen beeing destroyed the whole Armie of other vices shall be ouerthrowen Therefore all our studie ought to be to thys end that we fight valiantly against these Gyants if we will tryumph ouer all other enemies who possesse the Land of Promise Among these vices Pryde is the most powerfull which is an inordinate appetite of our owne excellencie The Saints doe call this the Mother and Queene of all other vices Wherefore not without cause amongst many other instructions holy Toby said to his sonne Suffer not pride to raigne in thine hart or in thy mouth for in pride destruction tooke her beginning Therefore when as this pestilent beast doth assault thy hart thou maist defend thy selfe with the weapons following Consider first that horrible punishment with which Lucifer and his Angels are punished because they were proude for in a moment in the twinckling of an eye hee with his Angels was cast from the highest heauen downe to the deepest hell See 〈◊〉 darke and blinde this vice made him who was more cleâ—â—â—n the starres who not onely was an Angell but the Prince of Angels but now is made not onely a deuill but the wickedst and the filthiest of all deuils If it could doe so much in Angels what can it not doe in thee who art dust and ashes For God is not contrary to himselfe neyther is hee an accepter of persons and as he suffered not pryde in Angels so also in men it dooth displease him in whom he looketh for humilitie Hence it is that Saint Augustine saith Humilitie maketh men like vnto holy Angels pride of Angels maketh deuils And that I may speake plainly Pride is the beginning end cause of all sinnes because it is not onely a sinne but that no sinne is or hath been or shall be without it This saith he And Bernard saith Pride casteth downe from heauen to hell Humilitie rayseth from the lowest place to the highest an Angell falleth froÌ„ the loftiest height to the lowest pitte and man ascendeth from out the world to heauen Then with this punishment let vs consider of the inestimable example of the humility of the sonne of God who for vs tooke vpon him the most abiect nature of man and for vs in like manner was obedient to his father euen to the death of the Crosse. Learne therfore ô man to be humble learne ô earth to obey learne ô dust to be despised Learne ô man of thy God for he is meeke and humble in spirit If it seemeth not honorable inough vnto thee to imitate the example of other men imitate the example of the God of Gods who became man not only that he might redeeme vs but also that he might teach vs humility Cast thine eyes also vpon thy selfe for in thy selfe thou shalt finde that may perswade humility Consider what thou wast before thou wast borne what thou art now being borne and what thou shalt be after death Before thou wast borne thou wast filthy and obscene matter not worthy to be named now thou art dung couered ouer with snow and a while after thou shalt be meate for wormes Why then art thou proud ô man seeing that thy natiuity is sinne thy life misery and thine end putrefaction and corruption If the possession of temporall goods doe puffe thee vp stay a while and death will come who maketh the begger equall with the King and the cottage with the crowne For as we are all borne alike and equall as much as pertayneth to the condition of nature so we all dye alike and equall by reason of the common necessity that being excepted that after death they haue the greater count to render who here haue possessed more Wherfore Chrisostome sayth excellently well Looke into the Sepulchers of the dead seeke amongst them for tokens and notices of that magnificence in which they â—â—ned seeke and enquire for their riches seeke for the solaces of this world which they enioyed whilst they liued Tell me where are now their ornaments their precious and costly apparell their delights and pleasures they are all past away all gone all their magnificent and riotous banquets laughters sports and all the mirth of this world is faded and vanished away Come neerer to the Sepulcher of whom so euer thou wilt and thou shalt find no other thing here but dust ashes wormes and putrified bones Here then is an end of all bodies yea although fed and nourished with the greatest delicates and dainties of the world And I would to God that here were an end of
Remember also all the commendations of thys Vertue before sette downe of vs and howe greatly it is commended of God For if there be a liuely desire in thee to please God wilt thou not endeuour to performe thys one thing so acceptable vnto him Consider what the loue of one kinsman is to another for the onely participation of flesh and blood which is betweene them and let it shame thee if the grace of the spirituall vnion be not as forcible in thee as carnall parentage or kindred If thou shalt say that in this there is a communion and a participation in one and the selfe same roote and in the blood of eyther consider howe much more noble that coniunction and communion is which is betweene the faythfull as the Apostle showeth while we haue all the same Father the same mother the same Lorde the same baptisme the same hope the same fayth the same meate and the same spirit who quickneth vs. We haue all the same Father GOD the Church our mother and Christ Iesus our Lord. We haue one fayth which is that supernaturall light of which we all pertake and which seuereth vs and maketh vs differ froÌ„ all other Nations one hope which is the very glory of the heauenly inhearitance in which wee all shall be of one hart and one mind We haue one Baptisme by which we are all adopted the sonnes of the same father made one anothers brethren We haue one and the selfe same spirituall meate euen the blessed body of Christ Iesus which incarâ—ateth vs together and maketh vs one with him no otherwise then as one loafe is made of diuers cornes and one wine of many grapes Besides all thys we participate of one and the selfe-same spirit which is the holy Ghost who dwelleth in all the soules of the faythfull whether it be by faith or by fayth and grace together quickning and sustaining vs in this life If the members of the same body albeit hauing diuers duties and functions and differing also in forme doe so tenderly and mutually loue one another because they liue by one and the selfe same reasonable soule how much more mutually ought faythfull Christians to loue one another who are made aliue by that Diuine Spirit who by how much he is more noble by so much also he is more powerfull to knit and vnite those together in whom he dwelleth If onely the kinred of flesh blood can procure so great loue between kinsfolke how much more shall so great an vnitie procure it and the participation and communion of so noble and excellent things Let that notable rare example of that singuler loue wherewith Christ hath loued vs neuer slip out of thy minde vvho hath loued vs so strongly so sweetly so graciously so perfectly not for any profit or neede to himselfe not for any merrit of ours that we being strengthened by so noble an example and bound by so great a benefit may forth-with prepare our selues and as much as lyeth in vs dispose our selues to loue our neighbour with such loue that we may satisfie and obserue that commaundement which our Sauiour Iesus hath giuen vnto vs and so commended vnto vs when he ascended to his Father left thys earth saying This is my commaundement that yee loue one another as I haue loued you Of that which man oweth vnto God CHAP. XVI AFter that we haue showne and declared what we owe to our selues and to our neighbour now we will set down what we owe vnto God This is the chiefest and noblest part of Christian iustice and righteousnes vpon which three Theologicall vertues doe attend Fayth Hope and Charity which haue God for their obiect with that vertue which of Diuines is called Religion whose obiect is the Diuine worship A man shall satisfie all the bonds and obligations which are contayned vnder this vertue if towards God he hath such an hart as a sonne hath towards his father For euen as a man shall satisfie content himselfe if he hath the hart of a good Iudge and his neighbour if he hath the hart of a mother so after a certaine manner of speaking he shall satisfie God if he loue him with such an hart as a sonne is wont to loue his father for it is one of the especiall functions and operations of the Spirit of Christ to giue to man such an hart towards God Now therfore consider diligently what the hart of a sonne is towards his father what is his loue his feare his reuerence his obedience towards him and the zeale of his fathers honour how he serueth him freely with what affiance and boldnes he runneth vnto him in all his needs how patiently he beareth his correction and chasticement with all other duties and obseruances Of such an hart and mind be thou towards God and thou shalt absolutely fulfill this part of iustice and righteousnes To prepare and procure such an haâ—t nine vertues seeme especially necessary vnâ—o me the first and principall of which is loue the second feare and reueâ—ence the third trust and confidence the fouâ—th 〈◊〉 of the honour of God the fift a pure intent in the â—â—â—rcise of the Diâ—ine worship the sixâ— prayer and refuge to God in all needs and necessities the seauenth thanksgiuing for Diuine benefits the eight obedience and conformity of our will to Gods will the ninth humility patience in all scourges and tribulations which God sendeth vnto vs. According to this order the first and the especiall thing that we ought to doe is to loue God after that manner as he hath commaunded himselfe to be loued that is with all the hart with all the soule and with all our strength so that whatsoeuer is in man it is to worship and embrace God according to his kind the vnderstanding by meditating vpon him the will by louing him the affections by inclining theâ—selues vnto that which his loue requireth the strength and vigour of all the members sences by exercising themselues in those things which his loue hath appointed The second thing that is required after this holy loue is feare which springeth of this loue for by how much more we loue any one by so much we feare that we doe not onely not lose him but also that we doe not offend him This is manifest in the loue of a good sonne towards his father and of a wife towards her husband who by how much she more tenderly loueth him so much the more diligently she endeuoureth least any thing be found in the house that may offend her husband This feare is the keeper of innocency and therefore it is necessary that it take deepe rooting in our harts which thing the Prophet Dauid long agoe desired of God when hee sayde Pierce through my flesh with thy feare for I am afrayde of thy iudgments It was not inough for this most holy King to haue feare planted in his hart but also he
not in theyr going By which figure is declared with what great alacritie of mind and with what great ioy a man ought to runne to all those things which he vnderstandeth to be according to the will of his Lord. Wherefore the readines and promptnes of will is not onely here required but also the discretion of the vnderstanding and the discretion of the spirit as we haue sayd before least we be deceaued embracing our owne will for the will of GOD yea speaking after the common manner all that ought to be suspected of vs to which at any time vvee are inclined by the guydance of our owne will and that we suppose that there is more securitie in whatsoeuer is contrarie vnto it This is the noblest and the greatest sacrifice that man can offer vnto God for in other sacrifices he offereth his but in this he offereth himselfe and the same difference which is betweene man himselfe and his goods is also found between these two kind of sacrifices In such a sacrifice that of Saint Augustine is fulfilled Although God is the Lord of all things yet it is not lawfull for all to say with Dauid O Lord I am thine but for them onely who haue put of their owne liberty and haue wholy vowed and deuoted themselues to the Diuine worship and after this manner are made his This is the most conuenient disposition and order to come to the perfection of a Christian life For seeing that our Lord God of his infinite goodnes is alwayes ready to enrich and reforme man when he resisteth not nor contradicteth his will but is wholy dedicated to his obedience he can easily worke in him whatsoeuer he pleaseth and make him as another Dauid a man according to his owne hart ¶ Of patience in aduersitie THat we may more fitly and commodiously come to that last degree of obedience the last of those nine vertues will helpe vs very much which I reckoned vp in the beginning of this Chapter that is patience in aduersity and tribulation which oftentimes is sent vnto vs of our most louing father for our exercise and greater good To this patience Salomon inuiteth vs in his Prouerbs saying My sonne refuse not the chastening of the Lord neyther faint when thou art corrected of him For whom the Lord loueth him he chasteneth and yet delighteth in him euen as a father in his owne sonne Which sentence of Salomon the Apostle more largely expresseth in his Epistle to the Hebrewes where he exhorteth vs to patience My sonne sayth he despise not thou the chastening of the Lord neyther faynt when thou art rebuked of him For whom the Lord loueth he chasteneth and scourgeth euery sonne that he receaueth If yee endure chastening God tendreth you as his sonnes for what sonne is he whom the father chasteneth not But if yee be without chastisement whereof all are pertakers then are yee bastards and not sonnes Furthermore we haue had fathers of our flesh which corrected vs and we gaue them reuerence shall we not then much rather be in subiection vnto the father of spirits and liue All these words doe sufficiently and plainly testifie that it is the duty of a father to chastice and correct his sonne and in like manner that it is the duty of a good sonne to submit himselfe with all humility and to esteeme the scourges of his father as great benefits and signes of loâ—e and fatherly good will Thâ— only begotten sonne of the eternall father hath â—aught vs this by his owne example when he sayd to Saint Peâ—er willing to deliuer him from death Shall I 〈◊〉 drinke of the cup which my father hath giuen me As if he should haue sayd If this cup had beene proffered and giuen to me of another it might haue been that thou mightest haue hindered me to drink of it but because it commeth to me from that father who best knoweth how to helpe and can and will helpe his sonnes shal it not be drunk of yea neuer seeking further any other reason but because it is sent of my father Neuertheles there are some who in the time of peace doe seeme very subiect and submissiue vnto this father and conformable vnto his will who in the time of tribulation doe start backwards and doe show that this their conformity was false and deceitfull because in the â—â—me of neede they lost it as effeminate and cowardly Souldiers who in the time of peace and truce doe boast of their valour and prowesse but when they come to fight they cast away both their courage and Armour Therfore in the continuall conflict of this present life it behooueth vs alwayes to be armed for the warre with spirituall compleat Armour that we may preuaile and ouercome in the time of neede First therfore we must consider that the afflictions of this world are not worthy of the future glory for the ioy of that eternall light is so great that although we were to enioy it but one small houre yet for it we ought willingly to embrace all afflictions and despise all the pompe of the world For as the Apostle sayth The momâ—nt any lightnes of our tribulation prepareth an exceeding and an eternall waight of glory vnto vs. While we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Consider also that too much prosperity oftentimes doth puffe vp the mind with pride contrarily that aduersity doth purifie the hart by wholsome sorrow so that that doth swel the hart but this albeit it be swelled and puffed vp doth bring it downe and humble it In that man for the most part forgetteth â—imselfe in this he also remembreth God by that good works 〈◊〉 lost by 〈…〉 are 〈◊〉 of and get pardon and the soule is 〈◊〉 â—haâ— it offeâ—d not 〈◊〉 If perhaps continuall infirmity and sicknes afflict thee thou 〈◊〉 thâ—nkâ— that the Lord God when he 〈◊〉 that 〈◊〉 woâ—ld â—orâ—e much mischiefe if we were in health doth clip thy 〈◊〉 and makes thee vnapt to doe things by the meanes of thâ—t sickâ—es And surely it seemes much better vnto me that a man should be sicke and broken through disâ—ases then being souâ—d should 〈◊〉 in sinne and add new offences vnto old For as the Lord sayth It is â—etter for thee to 〈◊〉 into life halt or maymed rather then thou shouldest hauing 〈…〉 o◠〈◊〉 feete 〈◊〉 câ—st iâ—to eâ—erlasting fire It is certainly knowne to euery body that our Lord most mercifull by nature is not delighted in torturing vs but doth seeke by all meanes to cure our wounds with â—â—dicines contrary to our infirmity for when as we are fallen into a disease by pleasures it is behoofeful that we be healed by sorrowes and aduersity and if our infirmity arise by vnlawfull things that we take it aâ—ay by with-drawing of things lawfull By which it